Empowering Indigenous Protocols and Knowledges in Australian University Built Environment Education
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Cooks River Valley Association Inc. PO Box H150, Hurlstone Park NSW 2193 E: [email protected] W: ABN 14 390 158 512
Cooks River Valley Association Inc. PO Box H150, Hurlstone Park NSW 2193 E: [email protected] W: www.crva.org.au ABN 14 390 158 512 8 August 2018 To: Ian Naylor Manager, Civic and Executive Support Leichhardt Service Centre Inner West Council 7-15 Wetherill Street Leichhardt NSW 2040 Dear Ian Re: Petition on proposal to establish a Pemulwuy Cooks River Trail The Cooks River Valley Association (CRVA) would like to submit the attached petition to establish a Pemulwuy Cooks River Trail to the Inner West Council. The signatures on the petition were mainly collected at two events that were held in Marrickville during April and May 2018. These events were the Anzac Day Reflection held on 25 April 2018 in Richardson’s Lookout – Marrickville Peace Park and the National Sorry Day Walk along the Cooks River via a number of Indigenous Interpretive Sites on 26 May 2018. The purpose of the petition is to creatively showcase the history and culture of the local Aboriginal community along the Cooks River and to publicly acknowledge the role of Pemulwuy as “father of local Aboriginal resistance”. The action petitioned for was expressed in the following terms: “We, the undersigned, are concerned citizens who urge Inner West Council in conjunction with Council’s Aboriginal and Torres Strait Islander Reference Group (A&TSIRG) to designate the walk between the Aboriginal Interpretive Sites along the Cooks River parks in Marrickville as the Pemulwuy Trail and produce an information leaflet to explain the sites and the Aboriginal connection to the Cooks River (River of Goolay’yari).” A total of 60 signatures have been collected on the petition attached. -
Johnathon Davis Thesis
Durithunga – Growing, nurturing, challenging and supporting urban Indigenous leadership in education John Davis-Warra Bachelor of Arts (Aboriginal & Torres Strait Islander Studies & English) Post Graduate Diploma of Education Supervisors: Associate Professor Beryl Exley Associate Professor Karen Dooley Emeritus Professor Alan Luke Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy Faculty of Education Queensland University of Technology 2017 Keywords Durithunga, education, Indigenous, leadership. Durithunga – Growing, nurturing, challenging and supporting urban Indigenous leadership in education i Language Weaves As highlighted in the following thesis, there are a number of key words and phrases that are typographically different from the rest of the thesis writing. Shifts in font and style are used to accent Indigenous world view and give clear signification to the higher order thought and conceptual processing of words and their deeper meaning within the context of this thesis (Martin, 2008). For ease of transition into this thesis, I have created the “Language Weaves” list of key words and phrases that flow through the following chapters. The list below has been woven in Migloo alphabetical order. The challenge, as I explore in detail in Chapter 5 of this thesis, is for next generations of Indigenous Australian writers to relay textual information in the languages of our people from our unique tumba tjinas. Dissecting my language usage in this way and creating a Language Weaves list has been very challenging, but is part of sharing the unique messages of this Indigenous Education field research to a broader, non- Indigenous and international audience. The following weaves list consists of words taken directly from the thesis. -
The Working-Class Experience in Contemporary Australian Poetry
The Working-Class Experience in Contemporary Australian Poetry A thesis submitted for the degree of Doctor of Philosophy Sarah Attfield BCA (Hons) University of Technology, Sydney August 2007 i Acknowledgements Before the conventional thanking of individuals who have assisted in the writing of this thesis, I want to acknowledge my class background. Completing a PhD is not the usual path for someone who has grown up in public housing and experienced childhood as a welfare dependent. The majority of my cohort from Chingford Hall Estate did not complete school beyond Year 10. As far as I am aware, I am the only one among my Estate peers to have a degree and definitely the only one to have attempted a PhD. Having a tertiary education has set me apart from my peers in many ways, and I no longer live on the Estate (although my mother and old neighbours are still there). But when I go back to visit, my old friends and neighbours are interested in my education and they congratulate me on my achievements. When I explain that I’m writing about people like them – about stories they can relate to, they are pleased. The fact that I can discuss my research with my family, old school friends and neighbours is really important. If they couldn’t understand my work there would be little reason for me to continue. My life has been shaped by my class. It has affected my education, my opportunities and my outlook on life. I don’t look back at the hardship with a fuzzy sense of nostalgia, and I will be forever angry at the class system that held so many of us back, but I am proud of my working-class family, friends and neighbourhood. -
Athena SWAN Institution Application
Athena SWAN Institution Application Bronze Award Name of institution The University of Sydney Date of application 29 March 2019 Award Level Bronze Date joined Athena SWAN August 2016 Contact for application Professor Renae Ryan Email [email protected] Telephone 02 9351 2669 ATHENA SWAN BRONZE INSTITUTION AWARDS Recognise a solid foundation for eliminating gender bias and developing an inclusive culture that values all staff. This includes: • an assessment of gender equality in the institution, including quantitative (staff data) and qualitative (policies, practices, systems and arrangements) evidence and identifying both challenges and opportunities • a four-year plan that builds on this assessment, information on activities that are already in place and what has been learned from these • the development of an organisational structure, including a self-assessment team, to carry proposed actions forward. COMPLETING THE FORM Please refer to the SAGE Athena SWAN Charter Bronze Institutional Award Handbook when completing this application form. Do not remove the headers or instructions. Each section begins on a new page. WORD COUNT The overall word limit for applications are shown in the following table. There are no specific word limits for the individual sections, and you may distribute words over each of the sections as appropriate. Please state how many words you have used in each section. Please refer to page 11 of the handbook for inclusions and exclusions regarding word limit. We have provided the following recommended word counts as a guide. Word limit 11,000 Recommended word count 1.Letter of endorsement 500 2.Description of the institution 500 3. -
Minyangbu (How Many?) This Number Narrative Explores the Use of Yugambeh Numbers One Through Five
Vocal Exercises How many? Dandaygambihn (our Elders) Yugambeh Elders have always encouraged jahjum (children) to learn English and Yugambeh language. Kombumerri/Ngugi woman Lottie Eaton [Levinge] would use both English and Yugambeh in a sentence ‘to keep language alive.’ Her father, Albert Levinge, would gift jahjum with treats when they could count and name in language the Moreton Bay and Pacific Ocean sea creatures he kept in specimen jars or when out on jagun (Country). Wanyi girrebbala ganngalehla (awakening our understanding) Singing Aboriginal language, culture and songs alive has been a collective journey through collaboration with our Dandaygambihn (our Elders) and teaching our jahjum over many years. My personal journey yanbil ganngalehla jahyi bareibunen (journey of thinking and knowing, gathering and dreaming), emphasises respect for familial ties to land, language and knowledge systems. I am excited to share my journey with you through a series of educational resources. Candace Kruger Yugambeh Yarrabilginngunn (Yugambeh songwoman) Yugambeh language region The traditional lands of the Yugambeh language region are located within south-east Queensland, currently known as City of Gold Coast, Logan City and Scenic Rim Region. Rich in culture, arts and language, the people of this region maintain strong connections to the land, inland waterways, sea and sky. Always was, always will be. Documenting Aboriginal language Joseph Banks (1770, pp. 306-307) first documented Australian Indigenous languages in the Cape York region. Knowledge of Indigenous languages was then subsequently sourced from Aboriginal people and Torres Strait Islander people as informants and recorded as language lists in diaries, newspapers, books and academic journals by anthropologists, linguists, policemen, teachers, surveyors, farmers, clergymen, Government employees and geographical society members. -
Yurunnhang Bungil Nyumba: Infusing Aboriginal Ways of Being Into Teaching Practice in Australia
The University of Notre Dame Australia ResearchOnline@ND Theses 2020 Yurunnhang Bungil Nyumba: Infusing Aboriginal ways of being into teaching practice in Australia Lisa Buxton The University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Education Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Buxton, L. (2020). Yurunnhang Bungil Nyumba: Infusing Aboriginal ways of being into teaching practice in Australia (Doctor of Education). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/248 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. Yurunnhang Bungil Nyumba: Infusing Aboriginal ways of being into teaching practice in Australia Lisa Maree Buxton MPhil, MA, GDip Secondary Ed, GDip Aboriginal Ed, BA. Submitted in partial fulfilment of the requirements for the Doctor of Education School of Education Sydney Campus January, 2020 Acknowledgement of Country Protocols The protocol for introducing oneself to other Indigenous people is to provide information about one’s cultural location, so that connection can be made on political, cultural and social grounds and relations established. (Moreton-Robinson, 2000, pp. xv) I would like firstly to acknowledge with respect Country itself, as a knowledge holder, and the ancients and ancestors of the country in which this study was conducted, Gadigal, Bidjigal and Dharawal of Eora Country. -
Historical Information About the 1780S in Australia
The information supplied in this document was sourced from the Decade timeline section of MY PLACE FOR TEACHERS website: www.myplace.edu.au Historical information about the 1780s in Australia Cultural differences On 26 January 1788, the British government through Governor Arthur Phillip (1738–1814) claimed sovereignty over the area that Captain James Cook had named New South Wales. They also claimed ownership of the land through the legal concept of terra nullius (land belonging to no-one), ignoring the already existing land ownership and lore of the Indigenous peoples there. Land was at the centre of the conflict between the Sydney clans and the British colonists. In 1787 Lord Sydney of the Colonial Office had officially recognised the presence of Indigenous inhabitants by giving instructions to Governor Phillip to open friendly communications with them and encourage the convicts and marines to show them kindness. His instructions included measures of protection for the local Indigenous people, and punishments for those who harmed them. The British did not, however, acknowledge Indigenous ownership of the land. The people of the First Fleet did not understand the ways of the local Indigenous peoples they encountered, and their diaries and journals record the lack of respect that many members of the First Fleet had for local Indigenous people. The colonists did not understand the diversity of Indigenous Australian nations, each with a distinct language and culture, or the complexity of Indigenous systems of lore. For example, an important understanding is to seek permission to enter another group's country. On seeing the First Fleet, the Cadigal people ran down to the water's edge and shook their spears at them. -
Design Principles, Storylines and Thinking Path to Make Tomorrow
Aboriginal and Torres Strait Islander Health 2020 research Showcase 2020 Lisa Jackson Pulver Deputy Vice Chancellor Indigenous Strategy and Services Showcase IRNet I pay respects to the people of this Land – the Kaurna People. 2020 Jackson, Campbell Smith and Powell and Llewellyn families families of Vic and NSW North Coast SA Scots grandfather Welsh G-G father Showcase A Sit Down & Paint Up Place: Sharing and Storytelling in Possum Ground on Gadigal Land’ Robert Andrew - a descendant of the Yawuru people of the Broome area in the Kimberley, Western Australia. ‘Garabara’ from Eora language, meaning “dance, a method of dancing”. The University is on the LandsIRNet of the Gadigal people of the Eora nation and those of the Wangal, Deerubbin, Tharawal, Ngunnawal, Wiradjuri, Gamilaroi, Bundjulong, Wiljali and Gereng Gureng. 2020 Parliamentary Apology Welcome to Country Showcase IRNet New beginnings – again? 3 Each circle represents a location defined by the Australian Bureau of Statistics as an “Indigenous Area”. The circles representing these locations have been sized so that their areas are proportionate to their Indigenous population2020 count in 2011. They have been moved on the map so they do not overlap, but under the constraint that they move as little as possible, that they remain within their state boundaries (except for the ACT), and that they retain their relative position next to each other as much as possible. We have also added a line around the greater capital city areas to help readers Showcase identify them. Each area has been coloured in a manner that indicates the change in population between 2011 and 2016. -
Guide to Sound Recordings Collected by Margaret C. Sharpe, 1966-1967
Finding aid SHARPE_M02 Sound recordings collected by Margaret C. Sharpe, 1966-1967 Prepared June 2011 by SL Last updated 19 December 2016 ACCESS Availability of copies Listening copies are available. Contact the AIATSIS Audiovisual Access Unit by completing an online enquiry form or phone (02) 6261 4212 to arrange an appointment to listen to the recordings or to order copies. Restrictions on listening This collection is open for listening. Restrictions on use Copies of this collection may be made for private research. Permission must be sought from the relevant Indigenous individual, family or community for any publication or quotation of this material. Any publication or quotation must be consistent with the Copyright Act (1968). SCOPE AND CONTENT NOTE Date: 1966-1967 Extent: 55 sound tapes : analogue, mono. Production history These recordings were collected between November 1965 and October 1967 by linguist Margaret Sharpe, an AIAS (now AIATSIS) grantee, while on fieldwork at Woodenbong in New South Wales, Woorabinda, Emerald and Brisbane in Queensland, and Ngukurr, Nutwood and Minyerri in the Northern Territory. The purpose of the field trips was to document the languages, stories and songs of the Indigenous peoples of these areas. The cultures which were investigated are Yugambeh and Bundjalung of northern NSW; Gangulu, Gooreng Gooreng, Mamu (Malanda dialect), Guugu Yimidhirr, Wakaya, Wangkumara, Kuungkari, Biri and Galali from Queensland; and Alawa, Mara, Ritharrngu, Warndarrang, Ngalakan, Yanyuwa, Mangarrayi and Gurdanji from the Northern Territory. The interviewees and performers include Joe Culham, Adrian [Eddie] Conway, Johnson Mate Mate, Willie Toolban, Henry Bloomfield, Victor Reid, Willie Healy, Fred Grogan, Nugget Swan, Ted Maranoa, Willie Rookwood, Rosie Williams, Barnabas Roberts, Bill Turnbull, Dan Cot, Bessie Farrell, Isaac Joshua, Norman, Ivy, Matthew, Caleb Roberts, Limmen Harry, Kellie, Kittie, Clancy Roberts, Francis, Viola Tiers and unidentified contributors. -
Phillip and the Eora Governing Race Relations in the Colony of New South Wales
Phillip and the Eora Governing race relations in the colony of New South Wales Grace Karskens In the Botanic Gardens stands a grand monument to Arthur Phillip, the first governor of New South Wales. Erected 1897 for the Queen Victoria's Diamond Jubilee, the elaborate fountain encapsulates late nineteenth century ideas about society and race. Phillip stands majestically at the top, while the Aboriginal people, depicted in bas relief panels, are right at the bottom. But this is not how Phillip acted towards Aboriginal people. In his own lifetime, he approached on the same ground, unarmed and open handed. He invited them into Sydney, built a house for them, shared meals with them at his own table.1 What was Governor Arthur Phillip's relationship with the Eora, and other Aboriginal people of the Sydney region?2 Historians and anthropologists have been exploring this question for some decades now. It is, of course, a loaded question. Phillip's policies, actions and responses have tended to be seen as a proxy for the Europeans in Australia as whole, just as his friend, the Wangal warrior Woolarawarre Bennelong, has for so long personified the fate of Aboriginal people since 1788.3 The relationship between Phillip and Bennelong has been read as representing not only settler-Aboriginal relations in those first four years but as the template for the following two centuries of cross-cultural relations. We are talking here about a grand narrative, driven in part by present-day moral conscience, and deep concerns about on-going issues of poverty, dysfunction and deprivation in many Aboriginal communities, about recognition of and restitution for past wrongs and about reconciliation between black and white Australians. -
A Study Guide by Emily Dawson
© ATOM 2016 A STUDY GUIDE BY EMILY DAWSON http://www.metromagazine.com.au ISBN: 978-1-74295-940-5 http://theeducationshop.com.au CONTENTS 1 Indigenous Perspectives 2 Synopsis 3 The importance of language and the need for more projects like Yamani: Voices of an Ancient Land 4 Yamani Artist profiles: language and knowledge holders Music available at: https://wantokmusik.bandcamp.com/albumyamani-voices-of-an-ancient-land a Accompanied by brief introductions to Gunggari, Video available at: https://vimeo.com/140554259 Butchulla, Kalaw Kawaw Ya, Yugambeh and Warrgamay languages INDIGENOUS PERSPECTIVES 5 Queensland Indigenous Languages Advisory This study guide has been written for those Committee committed teachers upholding their responsibility to teach for reconciliation through the use of quality 6 Wantok Musik Fountation of Indigenous content and committed intercultural and cross-cultural pedagogy. 7 National Professional Standards for Teachers, The Melbourne Declaration of Educational Goals National professional standards and curriculum for Young Australians, The UN Declaration on the documents (outlined below) mandate that all Rights of Indigenous Peoples teachers are to teach, and therefore all students 8 Direct curriculum links between Yamani: Voices of across all year levels are to be taught, an an Ancient Land and the Australian Curriculum by Indigenous curriculum. However, it is noted that Primary level. Suggested student activities include: these documents do not provide specific outcomes for teachers and students. As teachers experience a Language and singing Country immense time constraints and often low levels of practical and meaningful intercultural education, b Alternative perspectives and alternate texts the scaffolding aim of these curriculum documents can be lost as teachers juggle the various content c Song/text response they must cover. -
See Also Kriol
Index A 125, 127, 133–34, 138, 140, 158–59, 162–66, 168, 171, 193, Aboriginal and Torres Strait Islander 214, 218, 265, 283, 429. Commission (ATSIC) 107, 403, case studies 158 405 Dharug 182, 186–87 Training Policy Statement 2004–06 Miriwoong 149 170 Ngarrindjeri 396 Aboriginal Education Consultative Group Wergaia 247 (AECG) xiii, xviii, 69, 178, 195, Wiradjuri 159, 214, 216–18, 222–23 205 adverbs 333, 409, 411 Dubbo 222 Alphabetic principle 283–84 Aboriginal Education Officers (AEOs) Anaiwan (language) 171 189, 200, 211, 257 Certificate I qualification 171 Aboriginal English xix, 6, 9, 15–16, 76, Anangu Pitjantjatjara Yankunytjatjara 91, 147, 293, 303, 364, 373, 383. (APY) 86. See also Pitjantjatjara See also Kriol (language) Aboriginal Land Rights [Northern Territory] Arabana (language) 30 Act 228, 367 language program 30 Aboriginal Languages of Victoria Re- See source Portal (ALV-RP) 310, 315, archival records. language source 317, 320 materials portal architecture 317–319 Arrernte (language) 84–85 Victorian Word Finder 316 Arwarbukarl Cultural Resource Associa- See also Aboriginal Languages Summer School tion (ACRA) 359. Miro- 108, 218 maa Language Program Aboriginal Resource Development Ser- Aboriginal training agency 359 vices (ARDS) xxix workshops 359 absolutive case 379 Audacity sound editing software 334, accusative case 379 393 adjectives audio recordings 29–30, 32, 56, 94, 96, Gamilaraay 409, 411 104, 109–11, 115–16, 121, 123– Ngemba 46 26, 128, 148, 175, 243–44, 309, Wiradjuri 333 316, 327–28, 331–32, 334–35, Yuwaalaraay 411 340, 353, 357–59, 368, 375, 388, See also Adnyamathanha (language) 57 403, 405, 408, 422.